「教育人」為英國教育哲學家皮德思（Richard Stanley Peters, 1919-2011）提出的概念。皮德思認為，「教育人」應當包含對內在價值的體認與追求真理的愛好，具有廣博的知識與通觀的認知，其所作所為是自發性的，其教育的過程陶融著人之價值等。「君子」是傳統儒家教育哲學的理想人格，我們迄今在日常生活中仍會使用「君子」指稱我們讚許的人格風範或行為舉止。筆者認為，儒家「君子」理想和皮德思的「教育人」概念之間有其相通之處，值得進一步探討。而「教育人」所面對的問題與挑戰（比如，來自女性主義者的批評），也可作為吾人在當代教育語境中詮釋儒家「君子」思想的參考依據。在本文裡，筆者扼要回顧先秦時期儒家「君子」理想的流變，藉以凸顯其兼攝道德與政治向度並倚賴教育予以具體落實之特性，同時以皮德思的「教育人」概念作為參照，藉以折射出儒家「君子」之作為「教育人」的涵義，並進而嘗試關聯著對儒家的六藝之教的當代詮釋探討作為儒家版本的「教育人」的「君子」理想及其教育方式的當代意義。筆者亦指出作為儒家版本的「教育人」的儒家「君子」理想應能作為當前我國教育政策及品德教育實務的參考架構之一。

Junzi is the ideal character and model of Confucian traditional education. From 20th century onwards, with referring to resources from various research areas, some scholars have tried to re-understand and re-interpret the notion of Junzi to consider its relevance to modern society. “Educated person” is one of the significant concepts suggested and discussed by R. S. Peters, a renowned British philosopher of education. Peters argued that an “educated person” should understand the internal standard of appraisal, keen on the pursuit of truth, have cognitive perspective of learning to grasp the relation between concepts and ideas and have voluntariness to learn and to act. The purpose of this paper is to indicate that although the notion of Junzi and the concept of “educated person” were developed from different cultural contexts, there seem to be certain aspects between them that can be integrated. Meanwhile, by rethinking Confucian Junzi in light of Peters’ concept of “educated person,” we may gain some implications for the implementation of moral education in schools in Taiwan.